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_ One body of Buddha (Buddha-kava) reveals number. Jess bodies,” 7 1 Avatathsaka-siitra: Tien Bundle, Vol. I, p. 6a of Chinese Tripitaka, 2 Ibid: Tien Bundle, Vol. I, p. 6a. "ys Zoid: Tien Bundle, Vol. I, p. 7b. + [bid Tien Bundte, Vol. ¥, pp. 8a and 15¢. 5 Joed: Tien Bundle, Vol. J, p. 22. & rid: Tien Bandle, Vol. I, p. 250, * Ibid: Tien Bundle, Vol. I, pp. 76a and 82a HOW THE TERMS CAME INTO USE? 89 Again, “The magnificent body of Tathagata prevails every- where iu the Dharma-dhatu, therefore, without changing the seat he prevails in all places.” ? Again, “The Tathagata, the Supreme Perfect Enlightenment, is always staying in calm and immovable condition, yet he reveals himself everywhere in the world of ten directions.” ® Again, “Any one willing to admire the limitless and wonderful body of the ‘lathagata, would not be able to do so even in the unlimited Kalpah.”® Again, “By one utterance (Buddha) preaches, innumerable teachings and at the same-time by innumerable utterances (Buddha) preaches simple teaching.” * Such conception of Buddhalogy is found everywhere throughout the whole Avatathsaka-sttra, and this Mahiiyinic conception of Buddhalogy fully developed as a last stage in the Tathagatayusapramana-parivarta of the Saddharmapundarika-siitra. Throughout the whole chapter Buddha tries to explain to men that he has not newly been a Buddha but was such through eternity ; so he said :— ufafcral amavaanial aat ward a aetha faa | GIT AAl UT Aziaal faa a Biwae fara | aazdal agaifaaaralatia safa wafe wa aula aelagaraara farsa ASHMAN: faaluafa qoenafa fanaa wara aTeAMAA | a arfa faateag afer ara sa a ad natnafar wv” 1 Yien Bundle, Vol. }, p. 88a of Chinese Tripitaka. * Tien Bundle, Vol. IT, p. 10b. 2 Ibid, Vol. T, p. 848, * Ibid, Vol. XI, p. I4a. * Saddharmapundarike-satra, Part IV, p. 323, No. 123, 12 90 ORIGIN OF MAHAYANA BUDDHISM “1. Aninconceivable number of thousands of kotis ‘of veons, never to be measured, is it since I reached superior (or first) enlightenment and never ceased to teach the law. “2. TT roused many Bodhisattvas and established them in Buddha-knowledge. I brought myriads of kotis of beings, endless, to full ripeness in many kotis of wons, _ “8, I show the place of extinction, I reveal to (all) beings a device to educate them, ableit I do not. become extinct at the time, and in this very place continue preaching the law.” ! From a perusal of what is stated above we are surprised at the striking tone of identilication between the Mahasanghika school and Mabayinism regarding the conception of Buddhalogy. The so-called Three-kaya doctrine of Nagarjuna, Maitreyanatha, Asathga, Vasubandhu and Asvaghosa II is mainly based upon the <Avatarisaka-siitras and said chapter of Saddharmapundarika-siitra. Here, one thing we should bear in mind that among the Mahayana siitras, specially Avatarhsaka siitras and said chapter of Saddharmapundarika-sitra were the only statements in which Buddha’s Introspectional perception regarding his‘‘own personality’ as well as ‘human life’ are fully expressed. That is to say, there Buddha has explained his perception on the reality of human life (or the solution of the question ‘ What is man?’) through his own Buddha-like personality which has no beginning, no end. To sum up: the doctrines of the Mahasanghika schools regarding the cosmic existence and Buddhalogy have been. identified with that of Mahayanism on the same conceptions. In other words, the doctrine of the Mahasan- ghikas on the cosmi¢ existence has been identified with 8. B. B., XXI, p, 307. HOW THE TERMS CAME INTO USE? ot that of the Prajhaparamita-stitras and the U payakausalya- parivarta of the Saddharmapundarika-sitra. And at the same time, the doctrine of the Mahasanghikas on the Buddha-kaya has been identified with that of Avatathsaka- sitra and the Tathaigatayusapramaya-parivarta of the Saddharmapundarika-stitra, Thus, from the internal investigation, it has sh clearly shown that both the Mahasanghika doctrines and the doctrines of Mahayinism are identical. It can also be proved that Mahiyana Buddhism is nothing but simply a developed form of the Mahadsanghika doctrines. From my point of view, the Mahayana doctrines which have been manifested in Mahayana siitra forms, have been coined by the men of the Mahasanghika school. Because, those Mahayana siitras are, it can be said, the records. of Buddha’s Introspectional perceptions. However, such perceptions could not assume form except through human agency, riz, advanced disciples or men“like those of the Mahasaighika schools. Here a flood of light is thrown on the most important question. ‘The origin of Mahayana Buddhism,’ because we have already seen_that, from et te tate aire Nettie etneree historical point of view, Mahayana Buddhism originated in the Mahasanghika doctrines, but from the doctrinal point_ of vi view, Mi fahayana _ doctrine originated in in_ th _in the Buddhas p: perceptions, ITT. —(a The relation between the idea of Buddita’s Tntrospectionul perception and the doctrine” of Mahayana sitras regarding the cosmic existence. ne tr a NRC Now, let us see what relation can be found between the idea of Buddha’s Ontological perception and the doctrines of Mahayana siitrags regarding the cosmic existence, in order to make clear the point, that the doctrines of Mahayana stitras are nothing but only ‘manifestation of Buddha’s Intrdspectional perception 92 ORIGIN OF MAHAYANA BUDDHISM regarding Ontology. And at the same time we shall understand also that the Mahayana doctrines, a3 ideas, existed originally in Buddha's Introspectional perceptions since the time of his Enlightenment. The moment when Buddha attained the Enlighten- ment he obtained absolute truth. That very moment he understood also the external aspect of the world—the condition of this External world or ‘Sarnsaira’—as well as the real condition of Internal world or real state of the world. From that very moment, the man Siddhartha, the son of Suddhodana, beeame the Buddha. He was no more an ordinary man but the ‘Jina of all’ (Sabbabibhi), the ‘ Knower of all’ (Sabbayvidii).' He was no more the son of Suddhodana but the father of the whole world.? The absolute truth which he obtained, was the truth of the ‘cosmic existence.’ Because, without the cosmic existence no truth can exist. Of it there are naturally twd aspects: one_.is the truth on the ‘external,’ another is ‘internal.’ So, ‘there must be two aspects also in that absolute truth itself: one is the ‘truth on the external world,’ another is the ‘truth on the internal world.’ As soon as” Buddha obtained that absolute truth, two kinds of perceptions on the two aspects of the said truth dawned upon him—the one the ‘external aspect’ according to me is Buddha’s Pheno- menological perception, while the other the ‘internal aspect’ is Buddha’s Ontological perception, But, as a matter of fact, the time and ‘the social circumstances in India at that time, allowed him to 2 Sabbibhibhi sabbavidi’, hamasmi, M N., Vol. 1, pp. 7h, 227 and A. NL IV, p. £8. * “Bko, mhi sammasambuddho,” M. N., Vol. I, p. 171; again, “ awiga’ @ afae ofre 4 wa cute aaifa Gat. (Saddharmapundarika-sitra, Part J ~ op “ This triple world i is my domain and those whoin it are erfurng from burning heat are my sons,” &. B.E., XXI, p- 88.) HOW THE TERMS CAME INTO USE? 93 preach the doctrine only. by his Phenomenological perception. Therefore, as I have already stated, be hesitated to réveal his Ontological perception to the mass. We know this also, that his ‘Phenomenology had been preached in his lifetime through ‘Four noble truths’ and among them he has dealt chiefly and minutely with ‘Suffering’ (duhkha) and ‘ Its-cause ’ (duhkha-samudaya). Again, in order to make clear the former, he laid special stress upon what we call ‘ Threefold-doctrine,’ namely : ‘All is impermanent’ (sarvarh-anityamh), ‘Al) is sulfering ’ (sarvarh-duhkbam), and ‘ All is without ego’ (sarvarn-anitmam). And as regards the latter he dwelt upon what is called ‘'Twelve-linked chain of causation’ (dvidasa-pratitya-samutpida). The ‘path leading to its extinction’ (Duhkha-nirodha-marga) has also been pointed out by the enumeration of the ‘ Hightfold noble- path’ but_he did not try, to explain ‘Its suppression’ (duhkha-nirodha) or in other word ‘Nirvana’ fully and well. Because, though it bears a negative: sense, yet it suggests an Ontological idea. And if he tried to deal minutely with this point, just in the same way as he did with the other three points, he would have to explain fully his Introspectional perception on Ontology which, however, was not favourable to the time and social condition -then existing. ‘This is the reason, I think, why his explanation on the ‘ Nirvana’ was very scanty. In a word, Buddha, in his lifetime, has only shown to people the ‘ way to salvation’ hut not the real stage of salvation itself which he realised through his Introspec- tional perception. Of course, asa matter of fact, this ‘way to salvation ’ is the most important matter from religious stand point. Because, without this, men can never realize themselves. And again, without such realization, they cannot obtain true perception and teal salvation. “94 ORIGIN OF MAHAYANA BUDDHISM ‘This is the very reason why Buddha’s movement is regarded as the “most important one and the most excellent religious revolution India has ever seen. From my point of view, Buddha’s movennt gave a new life and new light to Indin’s religious thought. Therefore, it is not wrong to hold that his movement was the real centre in the history of India’s religious and philosophical thought. However, from the point of Buddha’s Intros.